Steps of Building the Antahkarana

Winter 2018

The Epistle to the Hebrews: Steps of Building the Antahkarana

Zachary F. Lansdowne

Abstract its historical setting. Its author, first readers, location, and date—these are all matters of he Epistle to the Hebrews, which is part of debate among scholars, which is another T the New Testament, is traditionally at- way of confessing ignorance.2 tributed to Paul the Apostle, but modern biblical scholarship considers its authorship to be Let us consider the most important question unknown. Nevertheless, Alice Bailey, a writer about the epistle’s composition: Who wrote it? in the theosophical tradition, asserts, “Paul the Many names have been proposed for its au- Apostle … wrote that epistle about which so thorship, but no suggested name seems to have much controversy has raged—The Epistle to a convincing justification. Mark Powell, author the Hebrews,” and gives the following di- of several widely used college textbooks on the rective: “Read that epistle … and note how a Bible, notes: great initiate endeavoured to reveal some facts, The King James Version of the Bible titles inherent in the will or power aspect.” This arti- this work “The Epistle of Paul the Apostle cle carries out Bailey’s directive and shows to the Hebrews,” but the attribution to Paul that the Epistle to the Hebrews illustrates her was a guess, and probably not a very good steps of building the antahkarana, which is an one. The letter itself is anonymous, and its inner, or psychological, bridge that one builds distinctive style and theology set it apart between lower and higher aspects of oneself. from Paul’s writings.3 The Epistle to the Hebrews As these quotations of Johnson and Powell his article uses the New American Stand- show, modern scholars generally doubt that T ard Bible for biblical quotations, because Paul was the author of Hebrews, but some an- it is regarded by many scholars as the most cient scholars shared a similar doubt. For ex- literally translated of the available modern ample, Origen, an early Christian theologi- English translations. For example, Lee Brown an, wrote in the third century, “Men of old have handed it down as Paul’s, but who wrote states: “One of the highest examples of ‘word 4 for word’ translation is that of the New Ameri- the Epistle God only knows.” can Standard Bible (NASB). While this ver- Johnson also writes, “The self-evident and sion is the most accurate you can get to the transparent truthfulness of Hebrews—its ca- original language, it is also choppy here and pacity to illuminate Christian convictions and there and can be harder to read.”1 practices and the very meaning of Christian Luke Johnson, a New Testament scholar and ______historian of early Christianity, describes the difficulty of present-day readers to understand About the Author the Epistle to the Hebrews: Zachary F. Lansdowne, Ph.D., served as Presi- For present-day readers, Hebrews is also dent of the Theosophical Society in Boston. He has one of the most difficult and challenging been a frequent contributor to The Esoteric Quar- compositions in the New Testament canon. terly. His book The Revelation of Saint John, which It is difficult because we are unable satis- provides a verse-by-verse analysis of the entire Revelation, was reviewed in the Fall 2006 issue. He factorily to place this magnificent display can be reached at: [email protected]. of early Christian rhetoric and theology in

existence—is no longer accessible to readers, Testament have traditionally been attributed to even Christians, in the early twenty-first centu- him, and approximately half of the Acts of the ry.”5 Why do present-day readers find this Apostles treats his life and works. epistle to be inaccessible? Bradley Hanson, in Paul is highly regarded by writers in the theo- Introduction to Christian Theology, makes this sophical tradition: observation: Helena Blavatsky (1831– 1891), founder of The most involved use of sacrificial image- the Theosophical Society, writes, “There ry in the New Testament occurs in the Epis- was but one apostle of Jesus worthy of that tle to the Hebrews, which probably was name, and that was Paul,”9 “Paul was the written to a group of Hebrew Christians only one of the apostles who had under- who were very familiar with the sacrificial stood the secret ideas underlying the teach- practices of the Temple. But for later gen- ings of Jesus, although he had never met erations of Christians the Epistle to the He- him,”10 “the cautious hints of Paul have all brews has been comprehensible only if they the true esoteric meaning,”11 and “Paul was studied about Hebrew sacrifices.6 undeniably an Initiate.”12 In addition, Bob Utley, in The Superiority of Alice Bailey (1880 – 1949), a member of the New Covenant: Hebrews, notes, the Theosophical Society before leaving it This book uses OT [Old Testament] texts to pursue her own activities, refers to “the interpreted by rabbinical hermeneutics to great initiate, St. Paul,”13 and says, “I would communicate its message. In order to un- suggest that there has never been a better derstand the original author’s intent, this description of the nature of love than that book must be interpreted in light of first given by the initiate Paul, even though the century rabbinical Judaism, not modern translation of his words is faulty at times. western thought.7 Study those passages in the New Testament in which he defines love.”14 Finally, Johnson says, Here, the term initiate is used in the sense of Hebrews challenges present-day sensibili- one possessed of divine wisdom.15 Bailey, after ties most of all by seeing suffering as the describing how Moses and Jesus had penetrat- very heart of discipleship. Suffering … is ed through two veils of ignorance, writes: the inevitable concomitant of obedient faith itself. It is the sound of the human spirit Another rending of the veil … took place opening itself to the presence and power of when Saul of Tarsus saw the glory of the God. It is the very path by which humans Lord and was changed into Paul the Apos- become transformed, as was Jesus, into ful- tle. His forward moving and potent directly mature children of God.8 ness and sincerity, pushing along “the road to Damascus,” forced him to penetrate Thus, modern scholars generally agree on two through one of the separating veils. The points about the Epistle to the Hebrews: its Kingdom of Heaven suffereth violence and author is unknown; and present-day readers the violent take it by force. This force, have more difficulty in understanding it than working in Saul, drove him through the veil the people at the time of its writing. which prevented vision, and the rent there- Paul the Apostle by made brought him a new revelation. He was, we are told, completely blinded for aint Paul (c. 5 – c. 67), known also as Paul three days, and this the esoteric records cor- S the Apostle, taught the gospel of Christ to roborate.16 the first-century world. He is generally considered to be one of the most important figures in The above quotation corroborates the account the growth of early Christianity: he founded of Paul’s conversion along “the road to Da- several churches in Asia Minor and Europe, mascus” given in Acts 9 and 22. In the phrase fourteen of the twenty-seven books in the New “The Kingdom of Heaven suffereth violence

and the violent take it by force,” which is taken Thus, Bailey contradicts both previously- from Matthew 11:12, “force” signifies the will mentioned points on which modern scholars or power aspect, which is the first and highest generally agree, because she says that Paul divine quality.17 Bailey continues her descrip- wrote the epistle and that present-day readers tion of Paul’s experience: can understand certain facts in it better than the people at the time of its writing. Before at- He realised the nature of the Law, as his tempting to identify these propitious and trans- later epistles demonstrate; he was brought formative facts, let us introduce the concepts to the feet of the Initiator through the effect of the causal body and antahkarana. of love, and thus he availed himself of the two earlier rents in the veil. Whilst thus The Causal Body reaching out to the light, he wrote that epistle about which so much controversy has uthur Powell, a theosophical writer who raged—The Epistle to the Hebrews. In it A studied the esoteric works of Helena Bla- the results of the rending of the third veil vatsky, Charles Webster Leadbeater and Annie provide the keynote and express the first Besant, says: and highest aspect, as the two earlier rents The causal body owes its name to the fact lead to the revelation of the third and se- that in it reside the causes which manifest cond divine qualities. This first aspect is themselves as effects in the lower planes. seen as synthesis, as the Communion of For it is the experiences of past lives, stored Saints, and as related to the Lord of the in the causal body, which are the cause of World, Melchizedek. Read that epistle in the general attitude taken up towards life, the light of these remarks, and note how a and the actions undertaken.20 great initiate endeavoured to reveal some facts, inherent in the will or power aspect.18 The notion of the causal body can be found in yoga philosophy, where its Sanskrit name is The above quotation claims that Paul wrote the Karana Sarira; Karana means “cause” and Epistle to the Hebrews and gives the following Sarira means “body.”21 For example, Parama- directive: “Read that epistle … and note how a hansa Yogananda, in Autobiography of a Yogi, great initiate endeavoured to reveal some facts, speaks of “the idea, or causal, body,”22 and Sri inherent in the will or power aspect.” Bailey Aurobindo, in The Synthesis of Yoga, speaks of provides more information about these facts: “our causal body or envelope of gnosis.”23 These [facts] were, however, far beyond the To understand the role of the causal body, it is ken of the disciples and aspirants of the helpful to introduce some additional terminol- time, but can today form a true part of the ogy. According to Theosophy, the planetary realisation of humanity. Law, Love, Union life consists of seven worlds that are often or Synthesis—all these great energies have called “planes” and have the following names: seeped into the human consciousness and 1) logoic; 2) monadic; 3) spiritual; 4) intuition- now provide the platform upon which the al; 5) mental; 6) emotional; and 7) physical.24 new civilisation can be founded, the new These planes are regarded as being arranged approach to God be taken, and new human metaphorically in a higher and lower manner. 19 relations be implemented. For example, the mental, emotional, and phys- According to the above quotation, the incorpo- ical planes, which are spoken of as composing 25 rated facts were “far beyond the ken of the dis- “the world of phenomena,” are the three low- ciples and aspirants of the time” that the epistle est planes. was written, “but can today form a true part of Theosophy divides the mental plane into seven the realisation of humanity.” Moreover, the levels, or subplanes: four concrete, or lower, incorporated facts “now provide the platform levels; and three abstract, or higher, levels.26 upon which the new civilisation can be found- The mental body is said to reside on the con- ed,” which characterizes them as propitious crete levels of the mental plane, and the causal and transformative. body on the abstract levels of the mental

plane.27 I. K. Taimni, another theosophical interference, straight through to the physi- writer, refers to the mental body as “the vehi- cal brain.31 cle of concrete thoughts,” and says, “The first She also describes the fourfold alignment of function of the Causal body is that it serves as the causal, mental, emotional, and physical the organ of abstract thought.”28 bodies: The notion of the causal body seems to be in- When the alignment is fourfold and when corporated into Paul’s writings, as shown by the three above-mentioned bodies are the following examples: aligned with the body of the Higher Self, Bailey states, “The content of the causal the causal or egoic body, and held steady body is the accumulation by slow and grad- within its circumference, then the great ual process of the good in each life.”29 Paul, leaders of the race,—those who emotionally in 1 Timothy 6:18-19, states: “Instruct them and intellectually sway mankind,—can be to do good, to be rich in good works, to be seen working; then the inspirational writers generous and ready to share, storing up for and dreamers can bring down their inspira- themselves the treasure of a good foundations and dreams; and then the synthetic tion for the future, so that they may take and abstract thinkers can transfer their con- hold of that which is life indeed.” If Paul’s ceptions to the world of form.32 phrase “the treasure of a good foundation” In this quotation, the phrase “the causal or ego- referred to the content of the causal body, ic body” shows that causal body and egoic then his statement would be like Bailey’s. body are synonyms. Bailey states, “When the Thinker on his own plane withdraws his attention from his The Antahkarana little system within the three worlds and lavatsky provides this explanation in her gathers within himself all his forces, then B glossary: physical plane existence comes to an end and all returns within the causal conscious- Antahkarana (Sanskrit), or Antaskarana. ness.”30 Paul, in 2 Corinthians 5:1, states: The term has various meanings, which dif- “For we know that if the earthly tent which fer with every school of philosophy and is our house is torn down, we have a build- sect. Thus Sankaracharya renders the word ing from God, a house not made with as “understanding”; others, as “the internal hands, eternal in the heavens.” If Paul’s instrument, the Soul, formed by the think- phrase “the earthly tent” referred to the ing principle and egoism”; whereas Occult- ists explain it as the path or bridge between physical body, and if his phrase “a building 33 from God” referred to the causal body, then the Higher and the Lower Manas. his statement would be like Bailey’s. In the above quotation, Manas is a Sanskrit 34 The differentiation between the mental body term that literally means “mind.” Although and causal body enables there to be a differen- the Sanskrit term antahkarana has various tiation between two related kinds of alignment. meanings, this article consistently uses the Bailey describes the threefold alignment of the term in accordance with Bailey’s definition: mental, emotional, and physical bodies: “The technical antahkarana, bridging between the threefold personality and the Spiritual Tri- The great thinkers of the race, the true ex- ad.”35 Here, the personality consists of the ponents of lower mind, are fundamentally mental body, emotional body, and physical those whose three lower bodies are aligned; body;36 and the Spiritual Triad consists of the that is to say those whose mental body spiritual will, spiritual love, and higher mind.37 holds the other two in circumspect align- Thus, Bailey’s definition of the antahkarana is ment. The mental body, then, is in direct compatible with how, in Blavatsky’s words, communication, unobstructed and free from “Occultists explain it.”

Bailey describes the following sequence of But to build the antahkarana … involves in- alignments: tense mental activity; it necessitates the power to imagine and to visualise, plus a the mental body becomes the centre of con- dramatic attempt to build the Lighted Way sciousness and then later—through prac- in mental substance. This mental substance tice—it becomes the point of departure for is—as we have seen—of three qualities or the transference of the polarisation into a natures, and the bridge of living light is a higher body, first the causal and later into composite creation, having in it: the Triad.38 1. Force, focussed and projected from the Here, the threefold alignment corresponds to fused and blended forces of the personality. when “the mental body becomes the centre of consciousness,” the fourfold alignment corre- 2. Energy, drawn from the [causal or] egoic sponds to when there is “the transference of body by a conscious effort. the polarisation into … the causal,” and the 3. Energy, abstracted from the Spiritual completed antahkarana corresponds to when Triad.43 there is “the transference of the polarisation into … the Triad.” Therefore, accordingly to Each listed force or energy is generated by one Bailey’s sequence, the threefold alignment and of the three prerequisites described earlier: the then the fourfold alignment are two prerequi- threefold alignment, fourfold alignment, or sites for building the antahkarana. right orientation towards the Spiritual Triad. Bailey mentions “the attainment of that meas- Bailey says, “The understanding of the method ure of mental control that will permit the wis- of building the antahkarana is essential if hu- dom of the Triad to pour down into the physi- manity is to move forward as planned,”44 but cal brain, via the causal,”39 which indicates what is that method? Bailey lists “The six steps that the causal body can be the link between or methods of building the Antahkarana” as 1) the Spiritual Triad and personality. This inter- Intention, 2) Visualization, 3) Projection, 4) mediate role of the causal body is another pre- Invocation and Evocation, 5) Stabilization, and requisite for building the antahkarana, because 6) Resurrection and Ascension.45 Although she Bailey also writes, “the antahkarana … even- provides an extensive commentary on each of tually supersedes the causal body as a means these steps, let us summarize each one by in- of communication between the higher and the cluding only a brief extract: 40 lower,” which presupposes the prior use of 1. Intention. “a. The achieving of right ori- the causal body as such a means of communi- entation … towards the Spiritual Triad. b. cation. Here, “the higher” denotes what Bailey A mental understanding of the work to be calls the “higher self,” which is the Spiritual done is necessary. c. A ring-pass-not of Triad, and “the lower” denotes what she calls 41 consciously gathered energies must be cre- the “lower self,” which is the personality. ated and held in a state of tension. d. A pe- Regarding the above quotation, what “measure riod of clear thinking anent this process of of mental control” must be attained before “the Intention must be attempted. e. Then fol- wisdom of the Triad” can pour down via the lows the preservation of a point of ten- causal body? Bailey says, “endeavour to throw sion.”46 42 the attention … toward the Spiritual Triad.” 2. Visualisation. “He [the disciple] there- Therefore, a third prerequisite for building the fore proceeds at this point to construct the antahkarana could be called “right orientation blue print of the work to be done, by draw- towards the Spiritual Triad”: first attain the ing upon the imagination and its faculties as fourfold alignment, and then throw the atten- they are to be found upon the highest level tion towards the Spiritual Triad. of his astral or sensitive vehicle.”47 Bailey explains why these three prerequisites 3. Projection. “The task—and it is a real are needed: one—of building the antahkarana and creat-

ing that which will bridge the gap is in truth Hebrews 6:1-3 conveys the intention of its au- the planned and conscious effort to project thor: the focussed thought of the spiritual man 1 Therefore leaving the elementary teaching from the lower mental plane into areas of about the Christ, let us press on to maturity, awareness which have been sensed but not not laying again a foundation of repentance contacted; it entails using the totality of the from dead works and of faith toward God,2 awareness already developed … and (with of instruction about washings and laying on deliberation) making it increasingly sensi- of hands, and the resur- tive to the focussed ac- rection of the dead and tivity of the world of Helena Blavatsky ... founder eternal judgment.3 And the higher spiritual re- 48 of the Theosophical Society, this we will do, if God alities.” writes, “There was but one permits. 4. Invocation and Evo- aspostle of Jesus worthy of Accordingly, starting in cation. “The task of Chapter 6, the Epistle to Invocation, based on that name and that was the Hebrews presents an Intention, Visualisation Paul,” “Paul was the only advanced teaching con- and Projection, has cerning Christ. The rest been carefully under- one of the apostles who of this article interprets taken by the disciple understood the secret ideas that advanced teaching and he has at least underlying the teachings of as testifying to the fore- some measure of clear going prerequisites and perception as to the Jesus, although, he had six steps of building the work he has done by never meet him,” “the antahkarana. the dual means of spiritual living and scien- cautious hints of Paul have Hebrews 6:9-20 tific, technical, occult all the true esoteric 9 But, beloved, we are work. He is therefore meaning,” and “Paul was convinced of better himself invocative. things concerning you, His life effect is regis- undeniably an Initiate.” and things that accom- tered upon the higher pany salvation, though we are speaking in levels of consciousness and he is recog- this way. 10 For God is not unjust so as to nised as ‘a point of invocative tension’ … forget your work and the love which you The result is that his developed potency and have shown toward His name, in having its radius of influence are now sufficiently ministered and in still ministering to the strong to call out a response from the Spir- 11 49 saints. And we desire that each one of itual Triad.” you show the same diligence so as to real- 5. Stabilisation. “First comes the clashing ize the full assurance of hope until the end, of the old with the new rhythm. This is fol- 12 so that you will not be sluggish, but imi- lowed by a period of gradual dominance of tators of those who through faith and pa- the new, elimination of the old, and the sta- tience inherit the promises. 50 bilisation of the new vibration.” 13 For when God made the promise to 6. Resurrection and Ascension. “This Way Abraham, since He could swear by no one 14 [into new fields of spiritual experience] is greater, He swore by Himself, saying, “I revealed only when the antahkarana is built WILL SURELY BLESS YOU AND I WILL 15 and completed and the man becomes fo- SURELY MULTIPLY YOU.” And so, having 16 cussed in the Triad as consciously as he is patiently waited, he obtained the promise. now focussed in the threefold lower na- For men swear by one greater than them- ture.”51 selves, and with them an oath given as

confirmation is an end of every dispute. 17 and in still ministering to the saints.” There- In the same way God, desiring even more fore, they must be maintaining the fourfold to show to the heirs of the promise the alignment, which is a prerequisite for building un-changeableness of His purpose, inter- the antahkarana, as discussed previously. posed with an oath, 18 so that by two un- Verse 10 also mentions “the love which you changeable things in which it is impossible have shown toward His name.” Regarding this for God to lie, we who have taken refuge verse, Johnson notes, “the expression of hu- would have strong encouragement to take man love toward God is relatively rare in the hold of the hope set before us. 19 This hope New Testament. More often the New Testa- we have as an anchor of the soul, a hope ment speaks of God’s or Christ’s love toward both sure and steadfast and one which en- humans.”54 Let us unpack the meaning of this ters within the veil, 20 where Jesus has en- unusual expression of love. tered as a forerunner for us, having become a high priest forever according to the order What does the name of God signify? John of Melchizedek. McKenzie writes, “It is a widespread cultural phenomenon that the name is considered to be Prerequisites more than an artificial tag which distinguishes As mentioned earlier, modern scholars gener- one person from another … but it is thought to ally profess ignorance about the identity of the tell something of the kind of person he is.”55 epistle’s first readers and their location. We For example, 1 Samuel 25:25 says: “for as his can say, however, that verses 9 through 20 are name is, so is he.” Tim LaHaye observes, “In written as though they are directed towards a the Bible, a name reveals the nature of the per- specific group of readers whom we call “stu- son.”56 For example, the Bible uses a change in dents.” Verses 9 and 10 portray the achieve- the personal name to indicate a change in the ments of the students before they are given any person’s nature, such as the change from Jacob instruction, and then verses 11 through 20 give to Israel (Genesis 32:28). Consistent with such them instructions. As shown next, verses 9 and usage, let us suppose that “His name” in verse 10 depict the prerequisites that one needs to 10 signifies God’s nature, so the verse indi- achieve before undertaking the first step of cates that the students have shown love toward building the antahkarana, and then verses 11 God’s nature. What is God’s nature? Bailey through 20 give instructions on how to carry speaks of “God in manifestation, Whose nature out that first step. is Light.”57 She also equates the “light of the divine Presence” with the “light of the Spiritu- Bailey mentions “a lop-sided causal body … al Triad,”58 so verse 10 indicates that the stu- full of great gulfs and gaps where virtues dents have shown love toward the light of the should be,”52 which implies that virtues are put Spiritual Triad. into the causal body. Virtues are abstract concepts, so putting them into the causal body is M. Scott Peck, in The Road Less Travelled, consistent with the earlier notion that this body notes, “The principal form that the work of is the organ of abstract thought. Bailey de- love takes is attention. When we love another scribes the goal of each successive alignment: we give him or her our attention.”59 Accord- “The vehicle which seems of paramount im- ingly, verse 10 indicates that the students have portance can become and should become of given their attention to the light of the Spiritual secondary importance as it becomes simply the Triad. As discussed earlier, another prerequi- instrument of that which is higher than it- site for building the antahkarana is what is self.”53 Thus, the causal body can consistently called “right orientation towards the Spiritual direct the threefold personality to practice vir- Triad”: first attaining the fourfold alignment, tues if and only if the fourfold alignment is and then giving attention to the Spiritual Triad. maintained. Verse 10 indicates that the stu- Consequently, verse 10 indicates that the students are consistently practicing virtues, be- dents have achieved this prerequisite. cause they are involved “in having ministered 1. Intention

Intention, which is the first step of building the Ring-pass-not is a theosophical term for which antahkarana, was characterized earlier as hav- Bailey provides this definition: “The limit of ing five substeps: “a. The achieving of right the field of activity of the central life force.”62 orientation … towards the Spiritual Triad. b. A What is the meaning of this term in the context mental understanding of the work to be done is of the third substep? Philip Cohen and Hector necessary. c. A ring-pass-not of consciously Levesque state, “Intentions provide a ‘screen gathered energies must be created and held in a of admissibility’ for adopting other intentions,” state of tension. d. A period of clear thinking and give this explanation: anent this process of Intention must be at- Whereas desires can be inconsistent, agents tempted. e. Then follows the preservation of a do not normally adopt intentions that they point of tension.” believe conflict with their present-and fu- Let us consider each substep in the given or- ture-directed intentions. For example, if an der, starting with: “a. The achieving of right agent intends to hardboil an egg, and knows orientation … towards the Spiritual Triad.” As he has only one egg (and cannot get any just discussed, verse 10 indicates that the stu- more in time), he should not simultaneously dents have already achieved right orientation intend to make an omelette.63 towards the Spiritual Triad. The initial phrase In the context of the third substep, the “ring- of verse 11, “And we desire that each one of pass-not” is the limit of the screen of admissi- you show the same diligence,” refers to the bility for adopting a new intention, and the diligence just indicated in verse 10. Conse- “central life force” is the power to adopt a new quently, the initial phrase of verse 11 tells the intention. With this meaning, the third substep students to re-establish their right orientation, explicitly portrays the strengthening of an so it illustrates the first substep. adopted intention to make it a fixed intention, The second substep is: “b. A mental under- so this substep implicitly assumes the prior standing of the work to be done is necessary.” adoption of an intention. Thus, the third sub- As discussed earlier, right orientation permits step could be described in a more complete the wisdom of the Triad to pour down through way: adopt an intention based on your under- the causal body and into the mental body. The standing of the work to be done, and then second substep converts this wisdom into a make it a fixed intention through creating and mental understanding of the work to be done. holding a ring-pass-not that prevents the adoption of subsequent intentions that are incon- The final phrase of verse 11 says, “so as to sistent with the adopted one. The third substep realize the full assurance of hope until the could also be described in a simpler way: end.” Here, to realize means “to grasp or un- adopt a fixed intention based on your under- derstand clearly.”60 Therefore, the final phrase standing of the work to be done. illustrates the second substep in two ways: by calling for a mental understanding of the work Eugene Peterson renders verse 12 in contem- to be done, and by indicating that this under- porary language: “Don’t drag your feet. Be standing is based upon the right orientation like those who stay the course with committed achieved in the first substep. faith and then get everything promised to them.”64 As indicated by verses 13 through 15, The third substep is: “c. A ring-pass-not of the models of intentional activity, “who stay consciously gathered energies must be created the course with committed faith,” include and held in a state of tension.” Bailey says, “If Abraham, the father of the Jewish nation. If the there is right understanding, there will neces- students were to “be like those who stay the sarily be right action.”61 The second substep course with committed faith,” they would yields right understanding of the work to be adopt a fixed intention. Verse 12 tells the stu- done, and then the third substep provides in- dents to be like such models, so this directive struction on the corresponding right action. tells them to implement the third substep.

The fourth substep is: “d. A period of clear more likely that he refers simply to the thinking anent this process of Intention must word of Psalm 110:4 which proclaims be attempted.” Why must this substep be at- Christ the High Priest and the oath in the tempted? Patrick Haggard and Baruch Eitam same context which confirms that appoint- note: ment. In either case, the word constitutes a “promise” for Christians because of the sta- It is well known that people do not neces- tus it accords Christ as heavenly intercessor sarily act in accordance with their ex- and “forerunner.”67 pressed intentions. The observation that intentions are not always carried out has a The second notion is the opportunity to “inher- long history. It is captured in such adages it the promises.” Attridge explains how verses as “it’s easier said than done” or “the road 19 and 20 treat this notion: to hell is paved with good intentions,” and In fact, the oath in question, Psalm 110:4, it was documented very early in empirical does not directly confirm any particular research on the attitude-behavior relation.65 promise. What it does is confirm the foun- The third substep yields the adoption of a fixed dation of Christian hope, the exalted status intention, but people do not necessarily adhere of Christ the High Priest, to which verses to their adopted intentions, as the above quota- 19–20 refer. Christ, as the “forerunner,” has tion acknowledges. With respect to medical attained the intimate access to God that is patients adhering to their prescribed medical the goal of humankind and the true content treatments, Ashish Atreja and others report, of the divine promises. Because he has at- “Research has consistently demonstrated that tained that access, he has also made it pos- patients’ understanding of their conditions and sible for those who follow him in faith to treatments is positively related to adherence.”66 do so as well. As High-Priestly precursor, In an analogous manner, with respect to people he also stands ready to aid them in that pur- adhering to their adopted intentions, their un- suit.68 derstanding of the process of intention must Verse 20 describes Jesus as “having become a also be positively related to their adherence. high priest forever according to the order of Therefore, the fourth substep could be de- Melchizedek.” Genesis 14:18 refers to Mel- scribed in a more complete way: think clearly chizedek as the “king of Salem” and “a priest about this process of intention to increase your of God Most High.” Bailey considers Melchiz- understanding about it, thereby increasing your edek to be the “Lord of the World,”69 and the adherence to your intention. hierophant for certain major initiations.70 In Verses 16 through 20 illustrate the fourth sub- verse 20, the phrase “having become” indicates step by displaying clear thought about two no- an achievement occurring in the past, so this tions built into verses 11 and 12. The first no- verse can be understood as saying that Jesus tion is “the full assurance of hope until the attained a major initiation during a ceremony end.” Harold Attridge, Dean of Yale Universi- officiated by Melchizedek. ty Divinity School, explains how verses 16 The fifth and final substep is: “e. Then follows through 18 treat this notion: the preservation of a point of tension.” Else- The use of an oath by God ensures that where Bailey explains the meaning of the fifth there are “two immutable things” on which substep by saying, “It is the preservation of the believers can rest assured. These two things rightly focussed and rightly oriented con- are no doubt God’s word and the oath that sciousness which we seek to guard,”71 so this confirms it. Hebrews does not specify more substep brings about a strict adherence to the precisely on what word and oath the ad- fixed intention that was adopted previously. dressees may rely. Our author may have in The word “Then,” in the preceding statement mind the two verses from the Psalms men- of the fifth substep, indicates that the fourth tioned in [Hebrews] 5:5 and 6, namely, substep causes the fifth substep to happen, Psalm 2:7 and Psalm 110:4, although it is

which corroborates the earlier notion that un- 2. Visualization derstanding is positively related to adherence. Visualization, which is the second step of Bailey writes, “Patience is a quality of will; it building the antahkarana, was characterized is of the nature of a strict adherence to a fixed earlier in this way: “He [the disciple] therefore intention.”72 Verse 12 tells the students to in- proceeds at this point to construct the blue herit the promises through “patience,” so the print of the work to be done, by drawing upon use of this word corresponds to the fifth sub- the imagination and its faculties as they are to step. be found upon the highest level of his astral or sensitive vehicle.” Here, the “astral or sensitive In conclusion, the five substeps of Intention vehicle” is the emotional body.73 could be clarified in this way: a. Achieve right orientation towards the Spiritual Triad; b. As discussed earlier, the purpose of your build- Convert the wisdom of the Spiritual Triad into ing the antahkarana is to move the polarization a mental understanding of the work to be done; of your consciousness into the Spiritual Triad. c. Adopt a fixed intention based on your un- After this movement has occurred, the Spiritu- derstanding of the work to be done; d. Think al Triad could be regarded as your new home- clearly about this process of intention to in- land, because that is where you are polarized. crease your understanding about it; e. Then This new homeland could be characterized as strictly adhere to the fixed intention that you heavenly, because of its sublime values. In adopted previously. Moreover, verses 11 contrast, the antahkarana’s place of origin, the through 20 illustrate the overall step of Inten- personality, could be characterized as earthly, tion, because they provide instruction corre- because of its mundane values. With this ter- sponding to all five substeps that characterize minology, the second step could be rendered as that step. follows: visualize the movement of your polarization from your earthly place of origin into a Hebrews 11:8-10, 13-16 new heavenly homeland. 8 By faith Abraham, when he was called, Verse 13 states in part: “All these died in faith, obeyed by going out to a place which he without receiving the promises, but having was to receive for an inheritance; and he seen them and having welcomed them from a went out, not knowing where he was going. distance.” As the earlier verses 8 through 10 9 By faith he lived as an alien in the land of make clear, “All these” denote the patriarchs promise, as in a foreign land, dwelling in of the Old Testament, namely, Abraham, Isaac, tents with Isaac and Jacob, fellow heirs of and Jacob. David Garland notes, “the seeing 10 the same promise; for he was looking for here is ‘from a distance’ and relates to the eye the city which has foundations, whose ar- of faith, not to present experience.”74 Ralph chitect and builder is God. Degn also notes, “Today we call eye of faith 13 All these died in faith, without receiving our mind’s eye or imagination, and we call the promises, but having seen them and seeing with an eye of faith visualization or 75 having welcomed them from a distance, mental rehearsal.” Accordingly, the book and having confessed that they were Heroic Faith rephrases verse 13 in terms of strangers and exiles on the earth. 14 For visualization: those who say such things make it clear that Those listed in Hebrews 11 actually acted 15 they are seeking a country of their own. as if the future were here even though they And indeed if they had been thinking of were only able to visualize ultimate exoner- that country from which they went out, they ation, eventual rewards, guaranteed victory, 16 would have had opportunity to return. But and complete salvation in their heads.76 as it is, they desire a better country, that is, a heavenly one. Therefore God is not Verse 13 also states in part: “and having con- ashamed to be called their God; for He has fessed that they were strangers and exiles on prepared a city for them. the earth.” In other words, the patriarchs

viewed themselves as alien residents who had 14 Pursue peace with all men, and the sancti- no rights as citizens. Moreover, they viewed fication without which no one will see the themselves as alien residents not merely in Lord. 15 See to it that no one comes short of their own land, but “on the earth” in general. the grace of God; that no root of bitterness Paul, in Philippians 3:20, conveys the same springing up causes trouble, and by it many notion: “For our citizenship is in heaven, from be defiled; 16 that there be no immoral or which also we eagerly wait for a Savior, the godless person like Esau, who sold his own Lord Jesus Christ.” birthright for a single meal. 17 For you know As rendered in the NASB, verse 14 states, “For that even afterwards, when he desired to in- those who say such things make it clear that herit the blessing, he was rejected, for he they are seeking a country of their own.” This found no place for repentance, though he destination, however, is rendered more simply sought for it with tears. as “homeland” in other modern translations, 3. Projection such as the New Revised Standard and English Projection, which is the third step of building Standard Version. As Attridge explains, verses the antahkarana, was characterized earlier in 14 through 16 argue that the visualized home- this way: “The task—and it is a real one—of land is heavenly rather than earthly: building the antahkarana and creating that Although God’s promises to Abraham had which will bridge the gap is in truth the been partially fulfilled in the wondrous planned and conscious effort to project the fo- birth of Isaac, the promise of a homeland cussed thought of the spiritual man from the was not. This promise the patriarchs could lower mental plane into areas of awareness only glimpse from afar, while recognizing which have been sensed but not contacted; it their condition (verse 13), thus indicating entails using the totality of the awareness al- the true object of their quest (verse 14). A ready developed … and (with deliberation) characteristic contra factual argument sug- making it increasingly sensitive to the focussed gests that the homeland that they sought activity of the world of the higher spiritual re- could not be their earthly place of origin alities.” (verse 15). Rather, the goal of their wander- ing was and is heavenly (verse 16).77 Bailey gives a shorter description of the third step: “This involves a consequent moving of Just as verse 13 describes the patriarchs as the point of individual focus out of the world confessing “that they were strangers and exiles of phenomena into the world of reality.”78 The on the earth,” you need to acknowledge the world of phenomena consists of the three low- limitations of remaining polarized in your est planes, and the world of reality consists of earthly place of origin, which is the personali- higher planes, so the step of Projection could ty. Just as verses 13 through 16 describe the be described in this way: detach your point of patriarchs as visualizing their movement from individual focus from mental, emotional, or their earthly place of origin into a new heaven- physical things, and move it into the higher ly homeland, the second step instructs you to world of reality. Paul, in Colossians 3:2, seems visualize the movement of your polarization to describe the same effort: “Set your mind on from your earthly place of origin into a new the things above, not on the things that are on heavenly homeland, which is the Spiritual Tri- earth.” Bailey also speaks of “your intuitional ad. Just as verse 13 states that “All these died grasp of reality,”79 so the third step uses intui- in faith, without receiving the promises,” the tive perception, rather than the physical eyes of second step ends with you having the faith, or the body, to perceive the world of reality. assurance, that the antahkarana can be built, but without receiving the promised shift in po- If one were to perceive the world of reality, larization. Consequently, these verses illustrate what would one behold? Bailey gives this an- the second step of Visualization. swer: Hebrews 12:14-17

But those who are awakening to the world Many aspirants reach this particular stage of reality are constantly made aware of the and—having developed a real capacity to divinity in man, through his unselfish acts, visualise, and having therefore constructed his kindness, his spirit of enquiry, his light- by its means the desired form, and organ- heartedness in difficulty, and his basic es- ised the substance which is to be employed sential goodness.80 in this later phase of the building process— find themselves unable to proceed any fur- As indicated by the above quotation, the third ther. What then is the matter? Primarily, an step makes one “aware of the divinity in man.” inability to use the Will in the process of Psalm 82:6 supports this indication by saying projection. This process is a combination that a human being is essentially divine: “You of will, further and continued visualiza- are gods, And all of you are sons of the Most tion.85 High.” To ameliorate this difficulty, Bailey recom- Let us consider verse 14. Its first phrase, “Pur- mends the formation of groups consisting of sue peace with all men,” entails giving up par- only those who are building the antahkarana: tisanship, antagonisms, bias, greed, and envy. Doug Keller explains, “Peace comes with fo- I would remind you that one of the new cus and intention, and with the attitude or qual- things which the coming era of spiritual ex- ity of the mind that is classically called dispas- pansion will see is the inauguration of sion or (in Sanskrit) vairagya.”81 Bailey de- something entirely new: Group Initiation scribes a person making this effort: “Through … The groups being prepared for initiation learning the lesson of dispassion he becomes should consist only of those who are in pro- immune to the suffering of the lower nature as cess of building the antahkarana, the bridge he detaches his interest from secondary things between the Triad and the personality.86 and the non-essentials.”82 Thus, verse 14’s first In addition, she describes the power of such a phrase leads to detaching the point of individu- group to lift each member: al focus “from secondary things and the non- essentials,” which are mental, emotional, or I would like here to emphasise one point as physical things. we consider the individual in the group and his group relations. Watch with care your Verse 14’s second phrase is: “and the sanctifi- thoughts anent each other, and kill out at cation without which no one will see the once all suspicion, all criticism and seek to Lord.” Johnson explains, “Sanctification as hold each other unwaveringly in the light of something that can be pursued is the human love. You have no idea of the potency of search for full entry into the presence of the such an effort or of its power to release one who, through Christ’s spirit, is already each other’s bonds and to lift the group to present to them.”83 Johnson also explains, an exceedingly high place.87 “‘seeing God’ is not physical sight (as in the vision of Moses and the elders of the people in Verses 15 through 17 also describe how the Exodus 24:10), but rather full participation in third step can be facilitated through group in- God’s life, or, as the author stated in Hebrews teraction: 84 12:10, ‘to share in his holiness.’” Thus, verse 15 See to it that no one comes short of the 14’s second phrase leads to moving the point grace of God; that no root of bitterness of individual focus into the higher world of springing up causes trouble, and by it many reality. be defiled; 16 that there be no immoral or Consequently, verse 14’s two phrases illustrate godless person like Esau, who sold his own the third step of Projection: detaching the point birthright for a single meal. 17 For you know of individual focus from mental, emotional, or that even afterwards, when he desired to in- physical things, and moving it into the higher herit the blessing, he was rejected, for he world of reality. Bailey, however, acknowl- found no place for repentance, though he edges that the third step is difficult to achieve: sought for it with tears.

Here, “See to it that no one comes short of the cause it symbolizes a response from each of grace of God” is like Bailey’s earlier instruc- these three aspects in the given order. tion “to release each other’s bonds and to lift But you have come to Mount Zion. Gert Jor- the group to an exceedingly high place”; “that daan and Pieter Nel observe, “the author of no root of bitterness springing up causes trou- Hebrews not only took the central verses for ble” is like Bailey’s earlier instruction, “Watch his sermon from Psalm 110, but also used the with care your thoughts anent each other, and thought-structure of the Psalm as blueprint for kill out at once all suspicion, all criticism”; and the broad structure of his sermon.”88 Other “that there be no immoral or godless person scholars make similar observations.89,90,91 As like Esau” is like Bailey’s earlier instruction, examples of this psalm’s pervasive influence, “The groups being prepared for initiation Psalm 110:4 plays a key role in the earlier should consist only of those who are in process commentary on the initial step of Intention, of building the antahkarana.” and Psalm 110:2 is relevant for the current step Hebrews 12:22-24 by mentioning Zion: 22 But you have come to Mount Zion and to The Lord will stretch forth Your strong the city of the living God, the heavenly Je- scepter from Zion, saying, 23 rusalem, and to myriads of angels, to the “Rule in the midst of Your enemies.” general assembly and church of the firstborn who are enrolled in heaven, and to Let us note that verse 22 and Psalm 110:2 have God, the Judge of all, and to the spirits of a similar context: verse 22 says, “But you have the righteous made perfect, 24 and to Jesus, come to Mount Zion”; and Psalm 110:2 uses the mediator of a new covenant, and to the the possessive form of you to portray what sprinkled blood, which speaks better than happens by coming to Zion. Thus, to under- the blood of Abel. stand the meaning of verse 22, it seems necessary to understand the meaning of Psalm 4. Invocation and Evocation 110:2. Invocation and Evocation, which is the fourth Bailey’s earlier directive is to “note how a step of building the antahkarana, was charac- great initiate endeavoured to reveal some facts, terized earlier in this way: “The task of Invoca- inherent in the will or power aspect,” so let us tion, based on Intention, Visualisation and Pro- regard Psalm 110.2 as portraying a stage in the jection, has been carefully undertaken by the unfoldment of the will or power aspect. Bailey disciple and he has at least some measure of describes the overall process: clear perception as to the work he has done by the dual means of spiritual living and scien- You will therefore have in this unfoldment tific, technical, occult work. He is therefore of the will aspect of mankind the following himself invocative. His life effect is registered stages, which are of psychological im- upon the higher levels of consciousness and he portance. 1. Instinct. 2. Emotional aspira- is recognised as ‘a point of invocative tension’ tion. 3. Intellect. 4. Mental one-pointedness. 5. Egoic purpose. 6. Spiritual will. 7. Di- … The result is that his developed potency and 92 its radius of influence are now sufficiently vine intent. strong to call out a response from the Spiritual A scepter is “a staff held by a sovereign as an Triad.” emblem of authority,”93 so it seems to denote Verse 22 states, “But you have come to Mount the will aspect. Given this denotation, “strong Zion and to the city of the living God, the scepter” in Psalm 110:2 signifies an advanced heavenly Jerusalem, and to myriads of angels.” stage of the will aspect, because strong means “having or showing ability or achievement in a As defined earlier, the Spiritual Triad consists 94 of three aspects: spiritual will, spiritual love, specified field,” so to “stretch forth Your and higher mind. As shown next, verse 22 il- strong scepter” means to unfold a stage that is lustrates the entrance into the fourth step, be- even more advanced. In Theosophy, the ego

denotes the Spiritual Triad,95 so the egoic pur- gests that “city of the living God” and “heav- pose denotes what is called “the wisdom of the enly Jerusalem” are different names for the Triad” acting through the fourfold alignment. same thing. This suggestion is corroborated by As mentioned previously, this wisdom is Revelation 21:2, because it mentions, “the holy gained through right orientation to the Spiritual city, new Jerusalem, coming down out of Triad, which is a prerequisite for building the heaven from God.” Through the earlier step of antahkarana. Given that Psalm 110.2 portrays a Projection, one can recognize that any human stage in the unfoldment being is a temple of of the will aspect and Bailey asserts, “Paul the God, which is consistent that this stage occurs with Paul’s words in 1 during the building of Apostle ... wrote the epistle Corinthians 3:16, “Do the antahkarana, Bailey’s about which so much you not know that you preceding quotation im- controversy has raged—The are a temple of God and plies that Psalm 110.2 that the Spirit of God portrays the transition Epistle to the Hebrews,” and dwells in you?” Bailey from the egoic purpose gives the following directive: defines “spiritual love” to the spiritual will. “Read that epistle ... and note as “the quality of group consciousness, of inclu- Bailey provides this def- how a great initiate inition: “the spiritual siveness, of media- endeavoured to reveal some torship, of attraction and will—that quota of the 97 universal will which any facts, inherent in the will or of unification.” Put differently, spiritual one soul can express, power aspect.” By carrying and which is adequate love enables one, in for the purpose of ena- out Bailey’s directive, this Bailey’s words, “to see bling the spiritual man to the picture whole, to article demonstrates that the think in the larger co-operate in the plan epistle illustrates her six steps and purpose of the great terms, to emerge out of life in which he has his of building the antahkarana. the normal separative being.”96 Given that consciousness into the broad state of awareness that ‘sees no differ- Psalm 110.2 portrays the unfoldment of the 98 spiritual will, let us clarify that verse by using ence.’” the preceding definition of the spiritual will: What larger recognition would emerge from “the LORD” symbolizes the universal will, to combining the recognition of Projection—that “stretch forth Your strong scepter” means to any human being is a temple of God—with unfold your egoic purpose into your spiritual spiritual love? Humanity is sometimes referred will, “Zion” is the place of spiritual power to as the “city of man,”99 which indicates that where this unfoldment occurs, to “Rule” means all humanity can be viewed as a single whole to cooperate with the divine plan, and “Your called a “city.” Consequently, “city of the liv- enemies” symbolize your lower nature. With ing God” in verse 22 is taken as depicting this this clarification, Psalm 110:2 becomes essen- larger recognition: humanity constitutes a sin- tially Bailey’s definition of the spiritual will. gle body of the living God, which is consistent Based on the clarified Psalm 110:2, “you have with Paul’s words in 1 Corinthians 12:27, come to Mount Zion” in verse 22 signifies that “Now you [collectively] are Christ’s body, and you receive this empowerment: the universal individually members of it.” Bailey describes will unfolds your egoic purpose into your spir- the same recognition: “recognition of the true itual will and thereby enables you to cooperate brotherhood of man, based on the one divine with the divine plan in the midst of your lower life, working through the one soul and express- nature. ing itself through the one humanity.”100 Ac- And to the city of the living God, the heavenly cordingly, coming to the larger recognition Jerusalem. The grammatical construction sug-

depicted in verse 22 indicates the activity of verse 23 signifies such penetration. According- spiritual love. ly, the “church of the firstborn who are enrolled in heaven” consists of the people who And to myriads of angels. Bailey mentions “the receive their spiritual inheritance by penetrat- unfoldment of the higher mind and, later, its ing to the Spiritual Triad. Bailey provides the use as the transmitter of the intuition and of the following account of such people: higher revelation.”101 Paul, in Ephesians 1:17, seems to refer to this transmission by saying Presumably, you have all been working at “that the God of our Lord Jesus Christ, the Fa- the task of building the antahkarana, the ther of glory, may give to you a spirit of wis- channel of communication between the dom and of revelation in the knowledge of brain and the spiritual will … If you have Him.” Angel is a translation of the Greek word been successful, it will be beginning to (aggelos) that means “a messenger.”102 The dawn upon you that there is a great distinc- intuitions and revelations that are transmitted tion between goodwill which the masses from the higher mind could be regarded as be- can and often do grasp, and the will-to- ing angels, because they are messengers from good which is the goal of the disciple. the higher mind. Let us assume that the “myri- Goodwill is relatively simple of expression ads of angels” in verse 22 denote such mes- … for it is a human attribute lying very sengers, so encountering them indicates the near the surface of expression in all men. unfoldment and activity of the higher mind. But the will-to-good is far more difficult to express, for it involves the ability not only In conclusion, verse 22 illustrates the entrance to use the spiritual will, but to know some- into the fourth step of Invocation and Evoca- what the nature of the “good.”104 tion, because its three phrases symbolize responses from all three aspects of the Spiritual The phrase “general assembly” in verse 23 is Triad—spiritual will, spiritual love, and higher the translation of the Greek word (pane- mind—thereby indicating that the antahkarana guris) that can also be rendered as “a mass- has reached the Spiritual Triad. Verses 22 meeting,”105 so it is taken as signifying what through 24 constitute a single sentence, which Bailey’s preceding quotation calls “the mass- suggests that these three verses are related in es.” Bailey explains the relationship between some way. As shown next, verses 23 and 24 these two groups of people: “It is absolutely illustrate the disciple’s experiences after his or essential that the will-to-good be unfolded by her antahkarana has reached the Spiritual Tri- the disciples of the world so that goodwill can ad. be expressed by the rank and file of mankind”;106 “The function of the New Group of To the general assembly and church of the World Servers is dynamically to ‘force’ the firstborn who are enrolled in heaven. Chad energy of the will-to-good into the world; the Chambers reports, “The Bible points to a few average man and woman, responding uncon- figures as firstborn not by their sequence of sciously, will express goodwill.”107 According- origin, but by their superiority of rank.”103 For ly, the New Group of World Servers is Bailey’s example, even though David was the youngest term for the “church of the firstborn who are of eight brothers (1 Samuel 16:10–11), Psalm enrolled in heaven.” 89:27 calls him “firstborn, The highest of the kings of the earth.” Verses 16 and 17, which Consequently, the initial phrase in verse 23, are part of the immediately preceding passage, “to the general assembly and church of the allude to the account of primogeniture— firstborn who are enrolled in heaven,” has this inheritance by the firstborn—given in Genesis meaning: when disciples are successful in 25-27, which suggests that being “firstborn” in building the antahkarana, they have immediate verse 23 signifies having the rank, or status, responsibilities to two groups of people: by needed to receive inheritance. Verse 22 por- becoming members of the New Group of trays penetration to the Spiritual Triad, which World Servers, they express the will-to-good, suggests that being “enrolled in heaven” in

so that the masses of humanity can express eous made perfect,” and mentions “the Master goodwill. Jesus,”114 which corroborates this suggestion. Accordingly, verse 23 makes the following And to God, the Judge of all. In Theosophy, claim: when disciples make sufficient progress the Monad is said to be on a higher level, or in building the antahkarana, they have direct plane, than the Spiritual Triad.108 Bailey says, contact with the Masters. Bailey corroborates “The monad expresses the same purpose as it this claim by saying, exists, unified in the Mind of God Himself,”109 so the monadic will is an expression of God’s These contacts are naturally in the field of purpose. Bailey describes how the antahkarana telepathy … between the instrument of con- transmits the monadic will: tact used by the Master—that of the higher or abstract mind, for the Masters do not Upon the Path of Initiation, the monadic work through the lower mind at all—and will (of which the egoic will is the reflec- the lower or concretising mind of the disci- tion and the individual self-will is the dis- ple. The Masters are therefore dependent tortion) is gradually transmitted, via the upon the use of the antahkarana which the antahkarana, direct to the man upon the disciple is in process of building.115 physical plane. This produces the higher correspondence of those qualities so glibly And to Jesus, the mediator of a new covenant. spoken of by the well-trained but dense In the Bible, a covenant is “a divine promise esotericist—transmutation and transfor- establishing or modifying God’s relationship to mation. The result is the assimilation of the humanity.”116 What is the function of “the me- individual will and the egoic will into the diator of a new covenant”? Bailey gives this purpose of the Monad which is the pur- definition: “Ashram. The centre to which the pose—undeviating and unalterable—of the Master gathers the disciples and aspirants for One in Whom we live and move and have personal instruction.”117 Consequently, each our being.110 Master could be considered as “the mediator of a new covenant” in the sense of giving person- Here, the “egoic will” is the same as the “egoic al instruction—about a new relationship to purpose” defined earlier. The above quotation God—to members of the associated Ashram. says, “The result is the assimilation of the in- For a given disciple, if “Jesus” in verse 24 sig- dividual will and the egoic will into the pur- nified what Bailey calls “the waiting eager pose of the … One in Whom we live and move Master to Whom he is assigned,”118 then this and have our being.” Bailey writes, “The Be- verse would make the following claim: by ing Who is the life of our planet, the One in making sufficient progress in building the Whom we live and move and have our being antahkarana, the disciple receives personal in- … is sometimes called … God,”111 so building struction directly from his or her assigned the antahkarana leads to a realization of divini- Master. Bailey corroborates this claim by writ- ty: namely, to what verse 23 calls “God, the ing: Judge of all,” which means God being the judge of all lower expressions of the will as- Relationship to the Ashram and contact pect. with the Master are dependent upon the existence of the Antahkarana. In the early And to the spirits of the righteous made per- stages of its creative construction, the fect. Hebrews 5:9 characterizes Jesus as “hav- Antahkarana is adequate to permit some ing been made perfect,” so it appears that Jesus contact with the Ashram and with certain of is one of “the spirits of the righteous made per- the disciples, though not with those of very fect.” Theosophy promulgates the concept of high degree. Later, as the Antahkarana per- enlightened beings called “Masters,” who are fects itself, higher and more durable con- also known as Mahatmas or Elder Brothers of tacts become possible. Humanity.112 Bailey says, “These are the Mas- ters of Life, the perfected adepts,”113 which The results of these developed and regis- suggests that they are “the spirits of the right- tered contacts are finally seen in the com-

plete impressibility—at any time and with- other three. It was the sense of personality out any effort on either side—of the disci- and of extreme ignorance coupled with de- ple’s mind. It is now so attuned to the Ash- sire for personal gain which produced ha- ram and to the Master’s ray quality that his tred of Abel in the heart of Cain and caused mind is one with that of the Master at the the first murder, or the destruction of a centre. Reciprocal activity becomes possi- brother’s form. This should be carefully ble.119 considered, for hate in some degree, aver- sion to some extent, is present in every hu- And to the sprinkled blood, which speaks bet- man heart.123 ter than the blood of Abel. Commentators generally interpret the “sprinkled blood” to be the The “blood of Abel” was spread because of blood of Jesus,120 but Bailey suggests an alter- hatred, so it signifies the quality of our own native meaning: blood when we have hatred in some degree. It is not by the blood of a Christ dying two Bailey’s earlier quotation indicates that blood thousand years ago upon the cross in Pales- qualified by the Spiritual Triad yields “a per- tine that man is saved, but by the livingness fect manifestation on Earth of physical living,” of the blood of those in whom the Christ which presumably includes perfect physical life and consciousness, and the quality of health. Bailey corroborates this effect on health the Christ, is perfectly demonstrating and by saying, “Where there is the free flow of the expressed. Then, when the nature of the life force and no impediment to the circulation indwelling Christ is fully, spontaneously of the life fluid, via the blood, there will con- and automatically expressing itself in and sequently and normally be the presence of per- through the personality … there is then a fect health.”124 Verse 24 says that “the sprin- perfect manifestation on Earth of physical kled blood … speaks better than the blood of living, of the emotional and mental life, and Abel.” In this context, to speak means, “To also of the spiritual life of an incarnated convey a message by nonverbal means,”125 so Son of God, a Christ.121 blood qualified by the Spiritual Triad speaks in the sense that it conveys nonverbally the mes- The alternative meaning of “sprinkled blood” sage of yielding perfect physical health. Ac- is what the above quotation calls “the living- cordingly, the final phrase in verse 24, “to the ness of the blood of those in whom the Christ sprinkled blood, which speaks better than the life and consciousness, and the quality of the blood of Abel,” has this meaning: building the Christ, is perfectly demonstrating and ex- antahkarana leads to blood qualified by the pressed.” Elsewhere, Bailey mentions “the Spiritual Triad, which yields better physical Spiritual Triad and its expression, the Christ in health than that yielded by blood qualified by incarnation,”122 so our blood becomes the hate. “sprinkled blood”—according to the alternative meaning—when it is sprinkled, or quali- In summary, verses 22 through 24 illustrate the fied, by the Spiritual Triad because of our hav- fourth step of Invocation and Evocation. Verse ing built the antahkarana. Hebrews 10:22 pro- 22 portrays the disciple as receiving responses vides a similar meaning to the related phrase from all three aspects of the Spiritual Triad, “hearts sprinkled clean”: “let us draw near [to thereby entering the fourth step. Verses 23 and God] with a sincere heart in full assurance of 24 portray his or her subsequent experiences: faith, having our hearts sprinkled clean from membership in “the church of the firstborn an evil conscience.” who are enrolled in heaven,” known also as the New Group of World Servers; realization of Bailey discusses the allegory of Cain and Abel, “God, the Judge of all,” referring to God being which is based on Genesis 4:1-16: the judge of all lower expressions of the will Hate is really the result of the sense of per- aspect; contact with “the spirits of the right- sonality and of ignorance plus misapplied eous made perfect,” known also as the Masters desire. It is almost the culmination of the of Life; personal instruction directly from “the

mediator of a new covenant,” who is his or her These objects of pleasure cover all the at- assigned Master; and better physical health tachments which a man forms from the through having “the sprinkled blood,” which is savage state of infant humanity up to ad- blood qualified by the Spiritual Triad. vanced degrees of discipleship; they cover desire for gross objects on the physical Hebrews 12:25-28 plane as well as attachment to those things, 25 See to it that you do not refuse Him who occupations and reactions which the emo- is speaking. For if those did not escape tions or intellectual pursuits will offer; they when they refused him who warned them cover the whole gamut or range of sensuous on earth, much less will we escape who experience from the response of the savage turn away from Him who warns from heav- to warmth and a good meal to the rapture of 127 en. 26 And His voice shook the earth then, the mystic. but now He has promised, saying, “YET What about attachments to forms associated ONCE MORE I WILL SHAKE NOT ONLY THE with the causal body? As discussed previously, 27 EARTH, BUT ALSO THE HEAVEN.” This such forms are abstract concepts and include expression, “Yet once more,” denotes the virtues. Jiddu Krishnamurti (1895 – 1986), a removing of those things which can be member of the Theosophical Society before shaken, as of created things, so that those leaving it to pursue his own activities, de- things which cannot be shaken may remain. scribes how attachment to virtues brings bond- 28 Therefore, since we receive a kingdom age to the past: which cannot be shaken, let us show gratitude, by which we may offer to God an ac- We cultivate virtue; we discipline ourselves ceptable service with reverence and awe. to conform to a particular pattern of morali- ty. Why? Not only in order to be socially 5. Stabilization respectable, but also because we see the ne- Stabilization, which is the fifth step of building cessity of bringing about order, of control- the antahkarana, was characterized earlier in ling our minds, our speech, our thought. We the following way: “First comes the clashing see how extraordinarily important that is, of the old with the new rhythm. This is fol- but in the process of cultivating virtue, we lowed by a period of gradual dominance of the are building up memory, the memory which new, elimination of the old, and the stabilisa- is the ‘me’, the self, the ego. That is the tion of the new vibration.” background we have, especially those who think they are religious—the background of Bailey explains why the fifth step is needed: constantly practicing a particular discipline, When any peculiar set of forms have served of belonging to certain sects, groups, so- their purpose of providing media for expe- called religious bodies. Their reward may rience-contacts and can teach no further be somewhere else, in the next world, but it lessons, evil enters in, for a tendency to evil is still a reward; and in pursu- is but a tendency to revert to the use of ing virtue, which means polishing, disci- forms and practices which the Indweller has plining, controlling the mind, they are de- outgrown.126 veloping and maintaining self-conscious memory, so never for a moment are they During the fourth step, the disciple can pene- free from the past.128 trate to the Spiritual Triad but tends to revert to the use of forms and practices in which either How are attachments removed in practice? the personality or causal body is dominant. Krishnamurti gives this answer: Therefore, the fifth step entails removing all We said attachment implies great pain, anx- attachments to forms associated with both the iety, fear, and therefore deepening of pos- personality and causal body. session. To see that is part Bailey describes attachments to forms associ- of intelligence, isn’t it? To see the nature ated with the personality: of attachment and all its implications, to

have an insight into it, is intelligence. I am causal body are gradually subordinated to the not talking of the cunning intelligence of requirements of the Spiritual Triad. thought that says, “How true that is.” If you What verses in the Epistle to the Hebrews cor- see all the implications of attachment and respond to the fifth step? Verse 26 states: “And see the danger of attachment, that percep- His voice shook the earth then, but now He has tion is intelligence.129 promised, saying, “YET ONCE MORE I WILL Bailey presents a series of substeps that sys- SHAKE NOT ONLY THE EARTH, BUT ALSO THE tematize the preceding observations: HEAVEN.” Commentators generally interpret “earth,” “heaven,” and “shake” in a literal way, a. A period wherein duality and lack of thereby regarding verse 26 as prophesizing a control are realised. future shaking of the whole world.132 Such a b. A period wherein an assertion of self- prophecy is part of eschatology, which is “the control takes place, through the following branch of theology that is concerned with the process: end of the world or of humankind.”133 1. Decentralisation. Earth and heaven, however, can be interpreted 2. Comprehension of the task ahead. in a symbolic way: Wikipedia states, “Earth is one of the 3. An investigation, by the divine Observer of the nature of form life. four classical elements in ancient Greek philosophy and science. It was commonly 4. Divine expression, through the medium associated with qualities of heaviness, mat- of the form, understandingly practised. ter and the terrestrial world.”134 Bailey sometimes uses the term “matter aspect” as c. A period wherein alignment takes place, 135 and (through understanding and practice) a synonym for the personality, so earth the form is gradually subordinated to the can be a symbol of the personality. requirements of the Self, and begins to Let us compare Matthew 6:20, “But store work in unison with that Self.130 up for yourselves treasures in heaven,” with The first substep mentions “duality,” which Bailey’s statement, “The content of the refers to what was described earlier as “the causal body is the accumulation by slow and gradual process of the good in each clashing of the old with the new rhythm.” The 136 second substep mentions “An investigation, by life.” These two statements would be the divine Observer of the nature of form life,” similar if heaven signified the causal body, but how is that investigation evoked? Bailey so heaven can be a symbol of the causal gives this answer: body. Through recognition of the decisive crises These symbolic meanings have been used elsewhere to analyze other passages in the Bi- in life, the disciple gains the strength to 137 stand alone and detached, and, through the ble. The word shake can also have a sym- ability to stand detached, comes the power bolic meaning in the Bible, as Richard Lowery which the divine Observer can wield if he reports: does not identify himself with circum- Throughout the ancient world, debt, taxes, stance.131 forced labor, debt slavery, and national sub- Consequently, during the second substep, the jugation were described metaphorically as disciple’s detachment evokes “An investiga- wearing a yoke or carrying a burden. To be tion, by the divine Observer of the nature of liberated from these burdens was to “break form life,” which in turn yields insights that or loosen the yoke” and shake it free from remove attachments to forms associated with your shoulders. This metaphor underlies the both the personality and causal body. During use of the shemittah in the deuteronomic the third substep, both the personality and debt release legislation (Deuteronomy 15:1- 3). At root, it means to loosen and let drop

by means of shaking, shaking free from a of God, which is an attribute of God. Thus, our yoke or binding ropes or fetters, for exam- identifying the subject of verse 26 to be what ple.138 Bailey calls the “divine Observer” is consistent with the general interpretation that this subject Two other examples may clarify this symbolic is God. meaning. Isaiah 52:2 states: “Shake yourself from the dust, rise up, O captive Jerusalem; Verse 27 states: “This expression, ‘Yet once Loose yourself from the chains around your more,’ denotes the removing of those things neck.” In Judges 16:20, Samson says, “I will which can be shaken, as of created things, so go out as at other times and shake myself free” that those things which cannot be shaken may from the fetters of the Philistine captors. In remain.” Although the preceding NASB trans- these texts, to shake something means to relation seems to allow only a partial removal, move a burden—like a yoke or binding Attridge comments, “What is expected is ra- chain—from it. ther the complete destruction of what, because it can be ‘shaken,’ is transitory.”141 The Ampli- Verse 27, which is closely related to verse 26, fied Bible provides a clearer translation of mentions “the removing of those things which verse 27 that is consistent with Attridge’s can be shaken,” which explicitly associates comment: removing with shaking. Thus, verse 27 suggests that the word shake in verse 26 has the Now this expression, Yet once more, indi- foregoing symbolic meaning. cates the final removal and transformation of all [that can be] shaken—that is, of that If shaking something means removing a bur- which has been created—in order that what den from it, what does shaking the personality cannot be shaken may remain and contin- signify? Bailey mentions “the clinging chains ue.142 of attachment to place or person,”139 so such an attachment is like a chain that binds the per- Here, “all [that can be] shaken” is taken as all sonality. Therefore, to shake the personality attachments to forms associated with both the could have this meaning: to remove attach- personality and causal body, because all such ments from the personality. Given that earth attachments can be shaken loose. As clarified signifies the personality, heaven signifies the by Attridge’s comment and The Amplified Bi- causal body, and shaking either the personality ble, verse 27 depicts the complete removal of or causal body signifies removing attachments all such attachments, so that identification re- from it, then “I WILL SHAKE NOT ONLY THE mains only with what is higher and eternal. EARTH, BUT ALSO THE HEAVEN” in verse 26 Bailey writes, “An adept, therefore, has trans- has this meaning: I will remove attachments cended attachment to forms on three planes from not only the personality, but also the (physical, astral and mental) and has killed out causal body. all longing for the forms of those planes.”143 Accordingly, the subject of verse 26, who uses The personality consists of the mental, emo- the pronoun “I,” has the power to remove at- tional, and physical bodies, so it is part of the tachments. Correspondingly, in Bailey’s earlier three lower planes. As discussed previously, substeps that systematize the fifth step, the the causal body is located on the abstract levels “divine Observer” yields insights that remove of the mental plane, so it is also part of the attachments. Thus, we identify the subject of three lower planes. Therefore, Bailey’s notion verse 26 to be what Bailey calls the “divine of an adept is someone who has achieved the Observer” in her substeps. complete removal depicted in verse 27. Commentators generally interpret the subject Consequently, verses 26 and 27 illustrate the of verse 26 to be “God.”140 Proverbs 15:3 fifth step of Stabilization, because they por- states, “The eyes of the Lord are in every tray: the power of the divine Observer to re- place, Watching the evil and the good,” so the move attachments from not only the personali- divine Observer could be regarded as the eyes ty, but also the causal body; and the complete

removal of all such attachments, so that identi- quotation indicates that the disciple is involved fication remains only with what is higher and with service to the divine plan. Thus, the disci- eternal. ple who reaches the sixth step has two key characteristics: membership in an eternal king- 6. Resurrection and Ascension dom, and involvement with service to the di- Resurrection and Ascension, which is the sixth vine plan. and final step of building the antahkarana, was The initial part of verse 28 says, “Therefore, characterized earlier in this way: “This Way since we receive a kingdom which cannot be [into new fields of spiritual experience] is re- shaken,” and it indicates membership in an vealed only when the antahkarana is built and eternal kingdom. The final part of verse 28 completed and the man becomes focussed in says, “let us show gratitude, by which we may the Triad as consciously as he is now focussed offer to God an acceptable service with rever- in the threefold lower nature.” ence and awe,” and it indicates involvement Before considering this step, let us introduce with service to God, which seems equivalent to some terminology. Paul mentions “an inher- service to the divine plan. Therefore, verse 28 itance in the kingdom of Christ and God” in illustrates the sixth step of Resurrection and Ephesians 5:5, and describes his ministry as Ascension, because it displays the same char- preaching the “kingdom of God” throughout acteristics that the preceding paragraph lists for the Acts of the Apostles.144 Bailey uses the term that step. Hierarchy to denote the “Hierarchy of spiritual Lives,”145 and says that this term is equivalent Conclusions 146 to the Christian term, “kingdom of God.” n an earlier quotation, Bailey asserts, “Paul Bailey describes the disciple’s experience after I the Apostle … wrote that epistle about reaching the sixth step: which so much controversy has raged—The Epistle to the Hebrews,” and gives the follow- The bridge is now built … It must perforce ing directive: “Read that epistle … and note be used, because there is now no other me- how a great initiate endeavoured to reveal dium of intercourse between the initiate and some facts, inherent in the will or power as- the One Whom he now knows to be him- pect.” By carrying out Bailey’s directive, this self. He ascends in full consciousness into article demonstrates that the epistle illustrates the sphere of monadic life; he is resurrected her six steps of building the antahkarana: 1) from the dark cave of the personality life Intention, 2) Visualization, 3) Projection, 4) into the blazing light of divinity; he is no Invocation and Evocation, 5) Stabilization, and longer only a part of humanity and a mem- 6) Resurrection and Ascension. ber also of the Hierarchy, but he belongs to the great company of Those Whose will is Bailey makes the following claim: consciously divine and Who are the Custo- The building of the antahkarana (which is 147 dians of the Plan. consciously undertaken upon the Path of According to the above quotation, “he is no Discipleship) is a process which is followed longer only a part of humanity and a member under certain ancient and proven rules. also of the Hierarchy.” Given that “Hierarchy” When these rules are correctly followed, is equivalent to “kingdom of God,” the quota- the sequence of events and the appearance of the desired results are inevitable and un- tion indicates that the disciple receives mem- 148 bership in an eternal kingdom. According to avoidable. the final part of the quotation, “he belongs to By demonstrating that the ancient Epistle to the great company of Those Whose will is the Hebrews illustrates Bailey’s six steps of consciously divine and Who are the Custodi- building the antahkarana, this article corrobo- ans of the Plan.” Here, the capitalization shows rates her claim that this building follows “cer- that “the Plan” denotes the divine plan, so the tain ancient and proven rules.”

As Bailey explains, the building of the antahkarana begins as an act of faith: 13 Alice A. Bailey, Discipleship in the New Since he [the disciple] first put his foot up- Age, vol. II (1955; reprint. New York: on the Path, he has been trying to build the Lucis Publishing Company, 1972), 270. antahkarana. Even that has meant for him 14 Alice A. Bailey, Discipleship in the New an act of faith, and he proceeds in the early Age, vol. I (1944; reprint; New York: Lu- stages with the work of building, yet cis Publishing Company, 1976), 736. scarcely knowing what he does. He follows 15 John Blake, “The Holy Spirit,” The Theo- blindly the ancient rules and attempts to ac- sophical Quarterly, vol. XIII (Brooklyn, cept as factual that which has not been NY: Theosophical Society of America, proven to him to be a fact but which is testi- 1916), 124, states: “Throughout the writ- fied to by countless thousands down the ag- ings of Paul it would be well if it be borne es.149 in mind that he was an initiate, not merely in the general and loose sense in which Herein lies the practical value of this article: that word was then used of the corrupted by providing an instance in which Bailey’s Greek or Alexandrian mystery-rites, but steps have been testified to in the past, this ar- in the true sense, as one possessed of Di- ticle may enable its readers to act as if these vine Wisdom.” steps were factual and thereby to proceed with 16 Alice A. Bailey, The Rays and the Initia- following them. tions (1960; reprint; New York: Lucis Publishing Company, 1976), 193. 17 1 Lee Brown, Here’s How: An Introduction Alice A. Bailey, A Treatise on Cosmic Fire (1925; reprint; New York: Lucis to Practical Discipleship (Bloomington, Publishing Company, 1973), 578. IN: Westbow Press, 2013), 36. 18 2 Luke T. Johnson, Hebrews: A Commen- Bailey, The Rays and the Initiations, 193- tary (Louisville, KY: Westminster John 194. 19 Ibid., 194. Knox Press, 2012), 1. 20 3 Mark A. Powell, Introducing the New Arthur E. Powell, The Causal Body and Testament (Grand Rapids, MI: Baker the Ego (1928; reprint; Wheaton, IL: Theosophical Publishing House, 1978), Books, 2009), 431. 4 89. Eusebius, Church History, Book VI, 21 Chapter 25, verse 14. Wikipedia contributors, “Causal- 5 Johnson, Hebrews: A Commentary, 7. body,” Wikipedia, The Free Encyclope- 6 dia, Bradley Hanson, Introduction to Chris- tian Theology (Minneapolis, MN: Fortress https://en.wikipedia.org/w/index.php?title Press, 1997), 157. =Causal_body&oldid=763456323 (access 7 ed March 15, 2017). Robert J. Utley, The Superiority of the 22 New Covenant: Hebrews (Marshall, TX: Paramahansa Yogananda, Autobiography Bible Lessons International, 1999), 1. of a Yogi (1946; reprint; Los Angeles: 8 Self-Realization Fellowship, 1969), 415. Johnson, Hebrews: A Commentary, 60. 23 9 Helena P. Blavatsky, Isis Unveiled (1877; Sri Aurobindo, The Synthesis of Yoga reprint; Pasadena, CA: Theosophical (Pondicherry, India: Sri Aurobindo Ash- ram, 1957), 592. University Press, 1976), vol. II, 241. 24 10 Bailey, A Treatise on Cosmic Fire, 117; Ibid., 574. 11 Helena P. Blavatsky, The Secret Doctrine Annie Besant, A Study in Consciousness (1888; reprint; Pasadena, CA: Theosophi- (1904; reprint; Madras, India: Theosophi- cal Publishing House, 1975), 20. cal University Press, 1977), vol. II, 515. 25 12 Helena P. Blavatsky, Collected Writings Alice A. Bailey, Education in the New (Wheaton, IL: Theosophical Society in Age (1954; reprint; New York: Lucis Pub- lishing Company, 1974), 60. America, 2002), vol. XIV, 122.

26 Bailey, A Treatise on Cosmic Fire, 330. 57 Bailey, Discipleship in the New Age, vol. 27 Ibid., 817. I, 547. 28 Iqbal K. Taimni, Self-Culture (Adyar, 58 Bailey, Discipleship in the New Age, vol. India: Theosophical Publishing House, II, 166. 1976), 83, 110. 59 M. Scott Peck, The Road Less Travelled, 29 Alice A. Bailey, Letters on Occult Medi- 25th Anniversary Edition (1978; reprint; tation (1922; reprint; New York: Lucis New York: Simon & Schuster, 2002), Publishing Company, 1974), 32. 120. 30 Bailey, A Treatise on Cosmic Fire, 85. 60 Random House Webster’s College Dic- 31 Bailey, Letters on Occult Meditation, 1. tionary (New York: Random House, 32 Ibid., 1-2. 1997). 33 Helena P. Blavatsky, The Theosophical 61 Alice A. Bailey, Esoteric Psychology, vol. Glossary (London: The Theosophical II (1942; reprint; New York: Lucis Pub- Publishing Society, 1892), 23. lishing Company, 1981), 118. 34 Monier Monier-Williams, A Sanskrit- 62 Bailey, Letters on Occult Meditation, 359. English Dictionary (London: Macmillan, 63 Philip R. Cohen and Hector J. Levesque, 1872), 741. “Intention Is Choice with Commitment,” 35 Bailey, The Rays and the Initiations, 476. Artificial Intelligence, vol. 42 (1990), 36 Alice A. Bailey, Initiation, Human and 213-261. Solar (1922; reprint; New York: Lucis 64 Eugene H. Peterson, The Message: The Publishing Company, 1974), xv. Bible in Contemporary Language (Colo- 37 Bailey, A Treatise on Cosmic Fire, 261. rado Springs, CO: NavPress, 2005), 2187. 38 Bailey, Letters on Occult Meditation, 95. 65 Patrick Haggard and Baruch Eitam, The 39 Ibid., 313. Sense of Agency (New York: Oxford Uni- 40 Ibid., 275. versity Press, 2015), 121-122. 41 Bailey, A Treatise on Cosmic Fire, 48. 66 Ashish Atreja, Naresh Bellam, and Susan 42 Bailey, Discipleship in the New Age, vol. R. Levy, “Strategies to Enhance Patient II, 129. Adherence: Making It Simple,” Medscape 43 Bailey, The Rays and the Initiations, 467. General Medicine, vol. 7.1 (2005). 44 Ibid., 484. 67 Harold W. Attridge, The Epistle to the 45 Ibid., 512-513. Hebrews (Philadelphia: Fortress Press, 46 Ibid., 512. 1989), 181–182. 47 Ibid., 488. 68 Ibid., 178. 48 Bailey, Discipleship in the New Age, vol. 69 Bailey, The Rays and the Initiations, 194; II, 194. Alice A. Bailey, The Externalisation of 49 Bailey, The Rays and the Initiations, 493- the Hierarchy (1957; reprint; New York: 494. Lucis Publishing Company, 1976), 107. 50 Bailey, Letters on Occult Meditation, 83. 70 Bailey, Initiation, Human and Solar, 107. 51 Bailey, The Rays and the Initiations, 472. 71 Bailey, Discipleship in the New Age, vol. 52 Bailey, Letters on Occult Meditation, 134. I, 503. 53 Bailey, Education in the New Age, 6. 72 Bailey, The Rays and the Initiations, 659. 54 Johnson, Hebrews: A Commentary, 165. 73 Alice A. Bailey, A Treatise on White 55 John L. McKenzie, Dictionary of the Bi- Magic (1934; reprint; New York: Lucis ble (1965; reprint; New York: Simon and Publishing Company, 1979), 316. Schuster, 1995), 603. 74 David E. Garland, The Expositor’s Bible 56 Tim LaHaye, Understanding Bible Commentary: Hebrews – Revelation Prophecy for Yourself (Eugene, OR: Har- (Zondervan, 2006), 154. vest House, 2009), 149. 75 Ralph G. Degn, Keep the Bar Raised! (Springville, UT: Cedar Fort, 2005), 46.

76 The Voice of the Martyrs, Heroic Faith letter’s argument turns, fundamentally, on (Nashville, TN: Thomas Nelson, 2008), 7. the author’s use of Psalm 110 … The 77 Attridge, The Epistle to the Hebrews, 328. psalm is used, whether through citation or 78 Alice A. Bailey, Glamour: A World Prob- allusion, more than a dozen times … with lem (1950; reprint; New York: Lucis Pub- a handful of these occurring at rhetorical- lishing Company, 1973), 175. ly significant places in the letter’s exposi- 79 Bailey, Discipleship in the New Age, vol. tion.” I, 340. 92 Alice A. Bailey, Esoteric Psychology, vol. 80 Bailey, From Bethlehem to Calvary I (1936; reprint; New York: Lucis Pub- (1937; reprint; New York: Lucis Trust lishing Company, 1979), 243. Publishing Company, 1965), 152. 93 The American Heritage Dictionary of the 81 Doug Keller, “Yoga and the Breath,” English Language (second edition; Bos- http://www.sahej.com/yoga-and-the- ton: Houghton Mifflin Harcourt Publish- breath.html (accessed November 26, ing Company, 2015). 2017). 94 Ibid. 82 Bailey, From Bethlehem to Calvary, 16. 95 Bailey, Letters on Occult Meditation, 4; 83 Johnson, Hebrews: A Commentary, 324. Charles W. Leadbeater, The Inner Life 84 Ibid. (Madras, India: Theosophical Publishing 85 Bailey, The Rays and the Initiations, 490. House, 1917), 224. 86 Ibid., 111-112. 96 Bailey, A Treatise on White Magic, 39. 87 Bailey, Discipleship in the New Age, vol. 97 Ibid. I, 10. 98 Bailey, The Rays and the Initiations, 113. 88 Gert J. C. Jordaan and Pieter Nel, “From 99 Bailey, Discipleship in the New Age, vol. Priest-King to King-Priest: Psalm 110 and II, 135. the Basic Structure of Hebrews,” in Dirk 100 Bailey, The Externalisation of the Hierar- J. Human and Gert J. Steyn (eds.), Psalms chy, 595. and Hebrews (New York: T & T Clark, 101 Bailey, Glamour: A World Problem, 175. 2010), 240. 102 Robert L. Thomas, New American Stand- 89 Attridge, The Epistle to the Hebrews, 23, ard Hebrew-Aramaic and Greek Diction- states: “Hebrews makes use of scripture in aries: Updated Edition (Anaheim, CA: various ways. In addition to explicit cita- Foundation Publications, Inc., 1998). tions, especially in the course of exegeti- 103 Chad Chambers, “Firstborn,” in John D. cal arguments, it frequently makes allu- Barry, David Bomar, et al. (eds.), The sive use of biblical phrases or motifs. Ps Lexham Bible Dictionary (Bellingham, 110, for instance, runs like a red thread WA: Lexham Press, 2016). through the work.” 104 Bailey, Discipleship in the New Age, vol. 90 Luke T. Johnson, The Writings of the New II, 46-47. Testament (Third Edition; Minneapolis, 105 James Strong, The New Strong’s Diction- MN: Fortress Press, 2010), 410, states: ary of Hebrew and Greek Words (Nash- “Hebrews is, indeed, largely a midrashic ville, TN: Thomas Nelson, 1996). working out of the implications of Psalm 106 Bailey, The Rays and the Initiations, 110. 110, the classic resurrection psalm of the 107 Bailey, Discipleship in the New Age, vol. early Christian movement.” II, 38. 91 Jared Compton, Psalm 110 and the Logic 108 Bailey, A Treatise on Cosmic Fire, 817; of Hebrews (New York: Bloomsbury Pub- Besant, A Study in Consciousness, 49-50. lishing, 2015), 5, states: “The second ob- 109 Bailey, Esoteric Psychology, vol. II, 4. servation, this one famously made some 110 Bailey, The Rays and the Initiations, 31. years ago by G. W. Buchman, is that the 111 Bailey, A Treatise on White Magic, 531.

112 Blavatsky, “The Theosophical Mahat- 135 Bailey, Esoteric Psychology, vol. I, 327. mas,” Collected Writings, vol. VII, 241- 136 Bailey, Letters on Occult Meditation, 32. 249. 137 Zachary F. Lansdowne, “The Locusts of 113 Bailey, Esoteric Psychology, vol. II, 207. the Revelation: Repressed Guilt Feel- 114 Bailey, The Rays and the Initiations, 599. ings,” The Esoteric Quarterly, Fall 2016; 115 Ibid., 546-547. Zachary F. Lansdowne, “The Great 116 The American Heritage Dictionary of the Whore of Revelation: The Personal Lower English Language. Self,” The Esoteric Quarterly, Fall 2017. 117 Bailey, Letters on Occult Meditation, 350. 138 Richard H. Lowery, Sabbath and Jubilee 118 Ibid., 259. (St. Louis, MO: Chalice Press, 2000), 49. 119 Bailey, The Rays and the Initiations, 547. 139 Bailey, Discipleship in the New Age, vol. 120 Johnson, Hebrews: A Commentary, 333; I, 386. Attridge, The Epistle to the Hebrews, 376. 140 Johnson, Hebrews: A Commentary, 335; 121 Alice A. Bailey, Esoteric Healing (1953; Attridge, The Epistle to the Hebrews, 380. reprint; New York: Lucis Publishing 141 Attridge, The Epistle to the Hebrews, 381. Company, 1978), 211. 142 Wikipedia contributors, “Amplified Bi- 122 Bailey, The Rays and the Initiations, 141. ble,” Wikipedia, The Free Encyclopedia, 123 Alice A. Bailey, The Light of the Soul https://en.wikipedia.org/w/index.php?title (1927; reprint; New York: Lucis Publish- =Amplified_Bible&oldid=800293919 (ac ing Company, 1978), 136-137. cessed November 14, 2017), provides this 124 Alice A. Bailey, Esoteric Astrology explanation of the markings appearing in (1951; reprint; New York: Lucis Publish- The Amplified Bible: “BRACKETS: contain ing Company, 1979), 366. clarifying words or comments not actually 125 The American Heritage Dictionary of the expressed in the immediate original text. English Language. ITALICS: point out some familiar passages 126 Bailey, The Light of the Soul, 138. now recognized as not adequately sup- 127 Ibid., 135. ported by the original manuscripts. ‘And,’ 128 Jiddu Krishnamurti, The Collected Works ‘or,’ and other connectives in italics indi- of J. Krishnamurti: 1955-1956 (Dubuque, cate they have been added for readability IA: Kendall Hunt, 1991), 91. in English.” 129 Jiddu Krishnamurti, Reflections on the 143 Bailey, The Light of the Soul, 138. Self (Chicago: Open Court Publishing, 144 Paul describes his ministry as preaching 1997), 202. the “kingdom of God” in Acts 14:22, 130 Bailey, Esoteric Psychology, vol. II, 343. 19:8, 20:25, and 28:31. 131 Bailey, Discipleship in the New Age, vol. 145 Bailey, The Externalisation of the Hierar- I, 256. chy, 487. 132 Johnson, Hebrews: A Commentary, 335; 146 Alice A. Bailey, The Unfinished Autobi- Attridge, The Epistle to the Hebrews, 380. ography (1951; reprint; New York: Lucis 133 The American Heritage Dictionary of the Publishing Company, 1987), 197. English Language. 147 Bailey, The Rays and the Initiations, 495. 134 Wikipedia contributors, “Earth (classical 148 Ibid., 474. element),” Wikipedia, The Free Encyclo- 149 Ibid., 710. pedia, https://en.wikipedia.org/w/index.php?title =Earth_(classical_element)&oldid=71564 8861 (accessed June 23, 2016).